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Homo Sapiens: In the Maelstrom by Stanislaw Przybyszewski and translated by Joe E Bandel

In short, even if the comparison limps and makes absolutely no claim to exactness, the brain is deceived and lied to and learns only later, after it has summed up what happened, that it was deceived. 

But with that the refined cruelty is not yet at an end. 

With the poorly functioning brain is still connected a cute stuff of conscience, trained for millennia to cause torment for the sins that nature commits. 

He, he, a quite unbelievable refinement… But with that the thing is not yet at an end. 

Through a peculiar trick nature has drilled into the fool of a human that it is a tremendous advantage to have brain and conscience. 

For what distinguishes the human from the animal? The human knows what he does… 

Falk listened. Won’t a laughing fit soon overwhelm him? 

The human got the brain so that he might recognize God namely nature, thank him for his benefactions… 

No! I must stop. Otherwise I really run the risk of getting laughing cramps. 

By thunder! What a refined rogue trick. To be thanked for the brain, and on top of that for the conscience, this beautiful dung heap on which nature dumps its villainies. 

No, no! I thank you for the brain, the conscience and such knowledge apparatuses. Oh, I would rather descend to the bacillus. 

He destroys without torment and without pangs of conscience. 

The clever Herr Professor who wanted to teach the human the overman! Well! he would go under on the second day from his excess of brain and conscience! 

Falk actually saw himself on a stage, he found that not at all strange, on the contrary: very pleasant. He loved to be noticed. Then he had the pose of a significant person, no, no pose: only a quite natural appearance of a significant person, just as the audience wishes to see a significant person. 

By the way, esteemed audience, I commit the nonsense of personifying nature, and that is the first step to forming a God. He giggled. The God, ha, ha, ha, that the liberal, free-thinking bourgeoisie had abolished. The free-thinking audience—oh God, I suffocate,—German free-thinking with twenty seats in the Reichstag. 

No! How he could amuse himself royally! 

He suddenly started. Otherwise he used to calm himself with such self-conversations, to forget, but this time it didn’t succeed. On the contrary: the unrest seized him anew, surprisingly, from behind, with new violence. 

But to the devil, what then? What will, what can happen? 

He had to absolutely prevent it. He must not go under. Not yet. No, he had to hold Czerski back, explain the whole thing to him in detail, prove with reasons, set forth with invincible arguments that he was completely in error if he wanted to hold him responsible. That was ridiculous. If he wanted to punish the lie, he had to somehow get at nature and damage her… Yes, he had to convince the stupid Czerski that he had indeed acted as a knowing tool, but absolutely without any responsibility, something like a bacillus or something similar. 

Yes, make clear, convince… perhaps in the following way: 

Falk coughed. He clearly saw Czerski opposite him. Strange this hallucinatory quality of his thoughts. That is naturally the beginning of the end. Diagnostically very valuable these pronounced hallucinations that do not disturb at all. See, dear Czerski, I am now a thousand times calmer than a few hours ago… Yes, naturally. 

Again he drank a full glass. 

Are you impatient, Czerski? Well, we can begin. I am not in a hurry because I must touch on certain intimate things that thinking about is absolutely no pleasure. 

You wrinkle your forehead. But my God, don’t you have any interest in psychological analyses? Regret, regret… I am a quite engaged soul researcher… He, he, he… I believe I committed all my villainies, as you like to call my actions, out of a certain psychological curiosity, a curiosity that for example distinguished the illustrious spirit of the liberal bourgeoisie, Herr Hippolyte Taine. You know, the gentleman who wanted to set up a distillery for virtues. Splendid idea, to produce virtues in the same masses as vitriol. He, he, he… That’s how the liberal spirits are!… Oh, oh, what they don’t all know and can do! But please, sit down, otherwise your knees will dissolve, as Homer says. A cigarette perhaps? Maybe a glass of cognac? You don’t drink? Yes, naturally, you are a philanthropist, and as such you walk on the highest heights of humanity, thus disdain the bodily pleasures. Ha, ha, ha… Now excuse me, don’t take it badly. I just cannot understand how a person who has a brain can get along without alcohol… You violate a natural compensation duty. 

Why? Why? But that is quite clear. The primeval human, the brainless human, thus a Homo who is not yet sapiens, and consequently not capable of regulating his feelings, is subject spontaneously to certain emotional outbursts that one calls enthusiasm, ecstasy, suggestibility etc. It is a process that has certain similarity with so-called pathological processes, thus for example a mania. Something seizes the brain with terrible violence, makes blind to all reasons, incapable of any calculation, one becomes like a bull with a blinker tied on. But this ecstatic blindness gives an unheard-of power that actually created our civilization. See, this fanatical, straight-line blindness drove the masses to Jerusalem, it kindled the religious wars, it stormed Bastilles, won constitutions, it erected barricades and secured impunity for the roguish press pirates… That is the enthusiasm of rage that gave a Samson the power to put a whole army of Philistines to flight with a donkey’s jawbone and on the other hand brought Herr

Ravachol to the idea of transporting pious bourgeois souls to Abraham’s bosom: the bourgeois love the almighty Lord, they should thank Ravachol that they so suddenly get to behold the face of God in joy… Oh, oh—you laugh, Herr Czerski, one didn’t suspect you of anarchistic hobbies for nothing. 

So this enthusiasm is an extremely important factor in nature’s household, but we are no longer capable of it. The sober reason of the free-thinking bourgeoisie has killed it. But we, yes we have the obligation to be guardians of this holy enthusiasm. But how to produce it if it is not there? Naturally through alcohol. See, Suvorov, he understood it. His armies got as much to drink before every battle as they wanted, that’s why they performed miracles of bravery… the Prussian war ministry should consider this circumstance. 

I babble, you say? That is very stupidly said. You are probably also such a liberal brain to whom the small things appear ridiculous? But we came off our main theme. So Herr Taine, isn’t it? He has quite the same psychological curiosity as I… Do you know how he does it? He is in a society. He sees a person who has a character head, character head I read namely twice daily in the Berliner Tageblatt. The organ of the liberal bourgeoisie says it of every minister, provided he resembles a sheep. Otherwise it only says sharply cut profile, as if carved from marble, sometimes also antique etc. Herr Taine sees the sheep face. He immediately becomes distracted. He wanders around like a lunatic until he suddenly steps on the feet of the character head in question. But one knows that it is Herr Taine, and one is very pleased about it. Herr Taine notes in his notebook. First quality: great gentleness. Actual milieu: end of the eighteenth century. 

That bores you, Herr Czerski? Well I only wanted to prove to you that my psychological method differs essentially from Taine’s. 

So I am a married man. Happy? No! Unhappy? No! What then? 

But do you really not want to drink a glass of cognac? It is good when one is nervous. That dampens the depressive states, increases the life energy, makes the whole organism more capable of performance.

“You don’t want to? Well, then your health.” 

Falk drank. 

“Hm, hm… How should I even begin?” He walked up and down. 

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Homo Sapiens: Under Way by Stanislaw Przybyszewski and translated by Joe E Bandel

XI.

Falk and Marit stood facing each other, embarrassed. He had seen her walking along the lake from the country road and caught up with her. 

“I really have incredibly sharp eyes,” he said, extending his hand. 

“Yes, you do; it was quite hard to spot me here.” Silence. 

The afternoon was turning to evening; the sky was overcast, the air oppressive. 

They sat on the shore; Falk looked at the lake. 

“Strange how deeply still the water is today. You know: this calm, this heavy calm that lies beyond all calm, I have seen only once in my life.” 

“Where was that?” 

“Yes, when I was in Norway, at some fjord; I forgot the name. Oh, it was uncannily beautiful.” 

Silence fell again. Marit grew restless. 

“How did you get home yesterday?” “Oh, very well, very well.” 

The conversation wouldn’t move forward. 

“No, Fräulein Marit, it’s too sultry here; in the room it’s a thousand times better.” 

And they went home. Falk tried to become intimate. 

“That was yesterday the most splendid evening I ever experienced.” Marit was silent, looked at him anxiously. 

Falk understood her. This mute resistance disturbed him to the highest degree. He had to bring the story to a conclusion today; he felt it as an unavoidable doom. But he was limp; he didn’t feel the energy to break her resistance. 

He needed some stimulant. Yes, he knew it; after the second glass it always began to ferment and work in him, then came the intoxicating power that knows no obstacles. 

“Marit, do you have anything to drink? I swallowed a lot of dust.” Marit brought wine. 

Falk drank hastily. 

Then he sat in the armchair and stared at her fixedly. Marit lowered her eyes to the floor. 

“But what is it with you, Fräulein Marit? I don’t recognize you at all. Have you committed a crime? or what…” 

Marit looked at him sorrowfully. 

“No, Falk, you will be good. You won’t do that again. All night I tormented myself unheard-of. You are a terrible man.” 

“Am I?” asked Falk drawlingly; “no, what you’re saying.” 

“Yes, you don’t need to mock. You took everything from me. I can no longer pray. Continuously I must think of the terrible words you said to me. I can no longer think, always I hear you speaking in me. Look: You took my religion, you took my shame…” 

“Well, then I can probably go…” 

“No, Erik, be good, don’t do it anymore; it torments me so terribly. Do what you want; mock, scoff; only not that anymore—don’t demand it anymore from me.” 

The small child’s face was so grief-stricken; a heavy sorrow spoke from it, that Falk involuntarily felt deep pity. 

He stood up, silently kissed her hand, and walked up and down the room. 

“Good, Marit; I will be good. Only the one, single thing: call me *du*. You see, we are so close to each other; in the end we are like brother and sister to each other—you will do it, won’t you?” 

Falk stopped before her. 

“Yes, she would try if she could manage it.” 

“For you see, Marit: I really can’t help myself: I love you so that I am completely out of my senses. You see, all day I walk around only with the thought of you. At night I can’t

sleep. Yes, I walk around like a dizzy sheep. Well, and then: what should I do? I must of course go drinking to calm myself. Then I sit among these idiotic people in the pub and hear them talk the stupid stuff until I feel physical pain, and then I go away, and then again the same torment, the same unrest… 

No, my little dove, you can’t help it; I know. I don’t blame you either; but you simply destroy me. 

Yes, I know. I know you could give me everything; everything. Only the one, single thing that makes the greatness of love, that is at all a pledge of love: only that not. 

Yes, you see, you can say what you want, but we simply stand here before the single dilemma: If love is not great, then it naturally has reservations, conditions, prerequisites. If love is great, i.e. if it is really love—for the other is no love: an affair, an inclination, what you want, only no love—well, I mean: if love is love, then it knows no reservations, no scruples, no shame. It simply gives everything. It is reasonless, scrupleless. It is neither sublime nor low. It has no merits nor flaws. It is simply nature; great, mighty, powerful, like nature itself.” 

Falk got into the mood. 

“Yes, I infinitely love these natures, these bold, mighty violent natures that tear down everything, trample it, to go where the instincts push them, for then they are really human; the innermost, the great sanctuary of humanity are the strong, mighty instincts. 

Oh, I love these noble humans who have courage and dignity enough to follow their instincts; I infinitely despise the weak, the moral, the slaves who are not allowed to have instincts!” 

He stopped before her; his face clothed itself in a mocking, painful smile. 

“My good, dear child; an eagle female I wanted to have, with me up into my wild solitude, and got a little dove that moreover has rusty idiotic moral foot-chains on; a lioness I wanted and got a timid rabbit that constantly acts as if it sees the gaping maw of a giant snake before it.” 

“No, my little dove, my rabbit—” Falk laughed mockingly—”have no fear; I will do nothing to you.” 

Marit broke into a convulsive sobbing. 

“Marit! for God’s sake, don’t cry! Good God, don’t cry! I will go completely mad if you keep crying like that! I didn’t want to hurt you, but everything trembles, groans in me—for you, for you, my sweet, holy darling.” 

Marit sobbed incessantly. 

“No, Marit, stop! I will tell you such wonderful things. I will give you everything. I will now be so good, so good.” 

Falk knelt down; he kissed her dress, her arms, he took her hands from her face, passionately kissed her tears from her fingers. 

“Don’t cry—don’t cry!” 

He embraced her, pulled her to him, kissed her eyes, pressed her face into his arms, stroked and kissed her blonde head. 

“My dear, sweet child—my only darling—my…” 

She pressed herself against him; their lips found each other in a long, wild, gasping kiss. 

Finally she tore herself free. Falk stood up. 

“Now everything is good! Smile a little for me! smile, my darling, smile.” She tried to smile. 

Falk seemed very cheerful; he told a lot of anecdotes, made good and bad jokes, suddenly a pause occurred. A sultry unrest swelled like an air wave and seemed to fill the whole room. Both looked shyly into each other’s eyes and breathed heavily. 

It grew dark. A maid came and called Marit away. Falk stared after her. 

In his soul he suddenly felt a greedy cruelty. There was something hard, dogged; there was a stone that rolled, that knew it falls into an abyss, but that knew it must fall. 

It grew darker and darker in the room; the short twilight colored everything around with heavy, swimming shadows. 

The sky was overcast; it was unbearably sultry. 

Falk stood up and walked restlessly up and down. Marit stayed away so long! “Dinner, please!” 

Falk started. In the middle of his brooding the voice had fallen, as if torn from the body; a voice floating in the air and suddenly audible. 

“No, you mustn’t frighten me like that, dear Marit… yes, I am almost too nervous.” 

He took Marit’s arm and pressed it to him; they kissed. “Ssh… My brother is there too.” 

At table Falk told stories again; neither he nor Marit could eat anything. All the more eagerly the little brother ate, completely absorbed in his catechism. They soon left him alone. 

They returned to the salon. On the table the lamp burned and filled the room with light. 

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Homo Sapiens: Under Way by Stanislaw Przybyszewski and translated by Joe E Bandel

“Yes, you are very inquisitive, Herr Editor. You surely don’t demand that I deliver my political credo here; but we can look at the things from a bird’s-eye view. 

I understand the anarchist propaganda of the deed, for that’s what this is about here, very well; I understand it as an unheard-of indignation against social justice. 

Yes, we the sated, we who have the privilege of doing no work or at least choosing a work that is a pleasure to us, we call it justice when our brothers in Christ must rise at four or five in the morning, day-labor twelve hours uninterrupted, serve us the privileged. Well, I need hardly list for you which things we consider socially just. But you must understand that there are people who cannot reconcile themselves to it, who rebel against such justice in naive rage. Well, the rage can, if favored by certain circumstances, such as, for example, futile job searching, thus unemployment, or hunger or

illness, rise to a height that it simply tips over into madness. 

And now take a person who day in, day out sees such examples of unheard-of social cruelty, take a person who is witness to how the workers in a strike riot are shot dead like dogs, how they are starved out by mighty capitals and crippled in their justified resistance: don’t you believe that such examples of our social justice suffice to produce in a person who has a strong heart a vengeance that blindly wants to—must!—sate itself on the first best of the socially privileged? 

Our heart is dulled, sir; our heart is weak and narrow-minded, as our interests are; it has eye and ear only for our own petty conditions. But take a person who is strong and exuberant and childlike enough to feel himself a whole world—yes take for example that Henry: what drove him to his murder acts? 

A heart, a great heart, whose power we dulled, small egoists cannot comprehend! A heart that answered with terrible resonance to all the misery, all the powerlessness all around! 

He became a criminal, certainly; but he was no ordinary criminal. He was a criminal out of indignation, an outrage-criminal. That is a great difference. In effect, of course, it comes to the same; but we are surely advanced enough in our judgment that we begin to form categories not according to success, but according to motives. 

A group had formed around Falk, listening attentively. 

The editor now saw the opportunity as favorable to expose Falk before the reactionary elements. 

“So you completely excuse the anarchist murder acts…” The editor grinned maliciously… “So you would have pardoned Henry without further ado?” 

Falk surveyed the people standing around him with his eyes and said very calmly. 

“No, I wouldn’t have done that. I myself belong to the privileged, thus risk in the next moment being blown into the air by an explosion, thus find myself in a kind of self-defense that makes Henry’s death indispensable. At the same time, however, I say to myself: from my standpoint I am right, but Henry was right from his. He perished through social justice or rather social arbitrariness, which alone gives power and right. But you can surely imagine that social arbitrariness could just as well take Henry’s side, and then Henry would be praised as a great hero. Take, for example, a war: isn’t it a mighty mass murder? But to murder in war is—sweet and honorable, as that Roman sings. 

Well; that doesn’t belong to the matter. But I ask you not to misunderstand me. We see the things from a bird’s-eye view. I only say: I can understand such indignation. 

For we all have the psychic germs in us from which later the most intense forms of murder, robbery, etc. can develop. That they don’t do it is pure chance. By the way, I believe that we can all understand such indignation. How often has not each of us already given himself to this feeling! 

Falk’s sharp eyes discovered the director, who stood a little apart. 

“Look, gentlemen, for example, two days ago I went so far in my indignation that I offered slaps in the face to the so highly esteemed, so well-deserved person of the Herr Director.” 

Those around involuntarily looked at the director with a discreet smile. 

“Yes, I sincerely regret it; but in the moment of an intense emotional outburst I did it.” 

For what? “Yes, gentlemen, if one is indignant about a man’s writings, one really doesn’t go to the school and let one’s rage run free in somewhat uncivilized expressions before stupid boys. 

No, a gentleman doesn’t do that. Perhaps that’s the custom here in the country, but I am accustomed to European customs. 

Right, Herr Editor: You are right to remind me of the résumé. 

The résumé? Hm, yes, the résumé. I understand anarchism as propaganda of the deed, I can explain it to myself. I can examine, analyze, understand all the psychic components from which the idea of political murder develops, one after the other, just as I can understand, analyze, and observe the affect forms that in their heightened intensity become ordinary madness, a mania, a melancholy, etc. etc. 

No, nothing could be done with Falk; he was slippery as an eel. The editor withdrew ashamed. 

Marit had stood at Erik’s side the whole time. 

She felt so close to him; so close. She was happy and proud. He turned to her so often, almost spoke to her. 

Yes, he had the beautiful, great, splendid heart he spoke of. He had the proud heart of indignation and courage: before a whole world he confesses openly and courageously what he thinks! 

And how beautiful he was in this atmosphere of fat, stupid people. How splendid his intellectual face and the fine, discreet gestures with which he accompanied his words. 

A mighty jubilation filled her whole soul, the feeling of boundless devotion. She trembled, and her face colored purple-red. 

Falk disappeared for a moment. 

“Shall we not go?” he whispered in Marit’s ear when he returned. Marit rose. 

It was the custom in this house to leave without the usual farewell formulas. The district commissioner was nervous and loved it when people came and went without a word.

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Alraune by Hanns Heinz Ewers and translated by Joe E Bandel

Translating Alraune
“Deine Tage sind wie die schweren Trauben blauer Glyzenen,
tropfen hinab zum weichen Teppich: so schreitet mein leichter Fuss
weich dahin durch die sonnenglitzernden Laubengänge deiner sanften
Tage.”
Your days are like the heavy (grapes/bunches/clusters) blue
Glyzenen, dropping down to soft carpet: so stride my light feet softly
in them through the sun glistening arbor your gentle days.
What the hell does “Glyzenen” mean? Look it up in the
dictionary; it’s not there. Google it on the internet; it’s not there. Try
some online German-English dictionaries; it’s not there…
What did Endore write? “glycinias” Well, what does that mean?
Look it up in the dictionary; it’s not there. Google it on the internet;
ah, there it is–Archaic German word for wisteria–not used anymore–
Maybe back when he translated it some old Germans were still alive
that knew the meaning of the word.
[Editor’s note: S. Guy Endore translated a 1929 version of
Alraune for John Day Publishing Company]
What is “Wisteria”? Google it on the internet–Oh, what beautiful
thick flowers. We don’t have those here in northern Minnesota. Now
let’s get back to the translation. “Dropping down to soft carpet?” That
can’t be right. Wisteria grows outside and doesn’t fall onto the carpet!
When those thick blossoms fall they will form a carpet on the ground
though! Let’s try it like this:
Your days are like the heavy blue clusters of wisteria dropping
down to form a soft carpet. My feet stride lightly and softly through
them as I enter the glittering sunlight in the arbor of your gentle days.
Just for grins let’s see what Endore came up with.
“Your days drop out of your life even as the heavy clusters of
blue glycinias shed their blossoms one by one upon the soft carpet.
And I tread lightly through the long, sunny arbors of your mild
existence.”
What the hell! That’s not even close! Where did he come up with
that “days dropping” and “blossoms one by one” bit? None of that is
in the text at all. Obviously he was embellishing a bit. (Something
that Endore did quite a bit of.)
Such was my experience with the very first pages of Alraune.
But it was not my last. The John Day version of Alraune turned out
to be very mangled and censored to boot. There are different types of
censorship and I ran into most of them. Let’s take chapter five to give
some brief examples.
Now in the story Alraune’s father agrees to cooperate with the
experiment in exchange for a couple bottles of whiskey the night
before he is executed. Thus he is so drunk the next morning that they
have to help him walk up to where the sentence of death is read to
him. Suddenly he realizes what is about to happen, sobers up
immediately, says “something” and begins to fight back. But first he
utters a word–What is that word? It may give a clue to the entire
incident. Let’s see how it really goes:
She laughed, “No, certainly not. Well then –but reach me
another slice of lemon. Thank you. Put it right there in the cup! Well
then –he said, no –I can’t say it.”
“Highness,” said the Professor with mild reproof.
She said, “You must close your eyes first.”
The Privy Councilor thought, “Old monkey!” but he closed his
eyes. “Now?” he asked.
She still hesitated, “I –I will say it in French –”
“That’s fine, in French then!” He cried impatiently.
Then she pressed her lips together, bent forward and whispered
in his ear, “Merde!”
Of course “Merde!” means “Shit!” in French. He said “Shit!”,
sobered up and started fighting for his life! Let’s see what the John
Day version did with it.
She laughed. “Of course not. How silly. Well –just let me have a
piece of lemon. Thanks –put it right into the cup! –Well, then, as I was
saying –but no, really, I can’t tell you.”
“Your Highness!” the Professor said in a tone of genial
reproach.
Then she said: “You’ll have to shut your eyes.”
The Councilor thought to himself, “What an old ass.” But he
closed his eyes. “Well,” he asked.
But she resisted coyly. “I’ll –I’ll tell it to you in French.”
“Very well then, Let it be –French!” he cried impatiently.
She pursed her lips, bent her head to his and whispered the
offending word into his ear.
As you see, we don’t even get to know what the word was in the
John Day edition and a subtle nuance has been lost. Still, you might
think I am making mountains out of molehills. What difference does
that little bit have to do with the story? Well let’s take a more
substantial piece of censorship. Later in the same chapter almost one
entire page of text has been censored. I won’t share it here because it
will spoil the story but this entire section was omitted from the John
Day version. Curiously enough Mahlon Blaine illustrated a portion of
it which shows that he was familiar with it. It was translated but
didn’t make it into the book.
Something that is also missing in the John Day edition is much
of the emotional content and beauty of the writing itself. Consider this
paragraph at the end of chapter five:
There is one other curious thing that remains in the story of these
two people that without ever seeing each other became Alraune’s
father and mother, how they were brought together in a strange
manner even after their death. The Anatomy building janitor,
Knoblauch, threw out the remaining bones and tatters of flesh into a
common shallow grave in the gardens of the Anatomy building. It was
behind the wall where the white roses climb and grow so abundantly.
How heart wrenching and touching in its own way! Let’s see
how the Endore version handles it:
Again the bodies of these two, who, though they had never seen
each other, yet became Alraune ten Brinken’s father and mother,
were most curiously joined in still another manner after their death.
Knoblauch, the old servant who cleaned out the dissecting rooms,
threw the remaining bones and bits of flesh into a hastily prepared
shallow ditch in the rear of the anatomy garden, back there against
the wall, where the white hedge-roses grow so rankly.
When you consider that nearly every single chapter of the John
Day version has been gutted of its emotional content in one way or
another, it is not surprising that it never became as popular with the
reading public as it did it Germany. There it could be read in its
entirety as the author intended. For the first time Alraune is now
available to the English speaking world in an uncensored version that
brings the life and emotion back into the story. I am proud to have
been able to be a part in the restoration of this classic work of horror.
A final note for those that have read the John Day version:
What I read then is different, entirely different, has different
meaning and I present her again like I find her, wild, hot –like
someone that is full of all passions!
–Joe E. Bandel

Arsis
Will you deny, dear girl, that creatures can exist that are–not
human–not animal–strange creatures created out of absurd thoughts
and villainous desires?
You know good, my gentle girl, good is the Law; good are all our
rules and regulations; good is the great God that created these
regulations, these rules, these laws.
Good also is the man that values them completely and goes on
his path in humility and patience in true obedience to our good God.
But there is another King that hates good. He breaks the laws
and the regulations. He creates – note this well – against nature. He
is bad, is evil, and evil is the man that would be like him. He is a child
of Satan.
It is evil, very evil to go in and tamper with the eternal laws and
with insolent hands rip them brazenly out of place.
He is happy and able to do evil – because Satan, who is a
tremendous King, helps him. He wants to create out of his prideful
wish and will, wants to do things that shatter all the rules, that
reverse natural law and stand it on its head.
But he needs to be very careful: It is only a lie and what he
creates is always lunacy and illusion. It towers up and fills the
heavens – but collapses at the last moment and falls back to bury the
arrogant fool that thought it up –
His Excellency Jacob Ten Brinken, Dr. med., Ord. Professor and
Counselor created a strange maiden, created her – against nature. He
created her entirely alone, though the thought belonged to another.
This creature, that was baptized and named Alraune, grew up
and lived as a human child. Whatever she touched turned to gold,
where ever she went became filled with wild laughter.
But whoever felt her poisonous breath, screamed at the sins that
stirred inside them and on the ground where her feet lightly tread
grew the pale white flower of death. It struck dead anyone that was
hers except Frank Braun, who first thought of her and gave her life.
It’s not for you, golden sister, that I write this book. Your eyes
are blue and kind. They know nothing of sins. Your days are like the
heavy blue clusters of wisteria dropping down to form a soft carpet.
My feet stride lightly and softly through them as I enter the glittering
sunlight in the arbor of your gentle days. I don’t write this book for
you my golden child, gracious sister of my dream filled days –
But I write it for you, you wild sinful sister of my hot nights.
When the shadows fall, when the cruel ocean devours the beautiful
golden sun there flashes over the waves a swift poisonous green ray.
That is Sins first quick laugh over the alarmed dying day.
That’s when you extend yourself over the still water, raise
yourself high and proclaim your arrival in blighted yellows, reds and
deep violet colors. Your sins whisper through the deep night and
vomit your pestilent breath wide throughout all the land.
And you become aware of your hot touch. You widen your eyes,
lift your perky young breasts as your nostrils quiver and you spread
wide your fever moistened hands.
Then the gentle civilized day splits away and falls to give birth to
the serpent of the dark night. You extend yourself, sister, your wild
soul, all shame, full of poison, and of torment and blood, and of kisses
and desire, exultant outward in joyous abandon.
I write about you, through all the heavens and hells – sister of
my sins – I write this book for you!

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Homo Sapiens: Under Way by Stanislaw Przybyszewski and translated by Joe E Bandel

VI.

The next day was a wonderful morning. Over the whole area lay the dew-glistening sunshine, and from the fields rose silvery mists in wisps. 

Marit went to early Mass. She was very pale, but from the exhausted, grief-stricken child’s face spoke an otherworldly calm. 

She walked, rosary in hands, and implored the Holy Spirit for the grace of enlightenment. 

When she entered the monastery church, the priest had just begun the holy office of Mass in a side chapel. Marit knelt before the high altar and prayed a fervent prayer. To the side, in a confessional, sat a young priest who watched her curiously. He too held a rosary in his hands, and his fingers mechanically slid from one bead to the next. 

Marit stood and approached the confessional. The confession lasted a long time. 

Suddenly, Marit rose, walked with shy steps to a pew under the organ loft, sat down, hid her face in her hands, and began to cry. 

The shameless man! To ask her such things! No, she didn’t want to think about it. Her head was completely confused. She hadn’t understood the priest. It was impossible: a servant of God couldn’t ask such questions. 

Dark shame-red rose in her face. 

The crude son of a farmhand! Yes, she knew, he was a peasant. Erik was right to be so furious against the priests; they all came from farmhands. 

But all people sin. A priest can err. He probably meant well; he wanted to be conscientious. 

But Marit’s innermost soul burned with shame and indignation. She cried. She felt trampled like a worm. Not God, not Mary, not the priest; no one, no one wanted to help her. Everyone had 

abandoned her! Oh God, God, all-knowing, merciful God! How unhappy, how wretched, how sick she was. 

The altar boy rang three times. 

No, now she couldn’t take the body of Christ, not now; she didn’t want to. 

She looked around, distraught. 

Church? No, this church, this smell of sweat and bad food. Falk was right: no one could stand it in there. 

Marit left the church. 

She stood indecisively. 

Could she go to Mrs. Falk? No, impossible, how would that look. Oh, she had noticed the sharp eyes that Mrs. Falk directed at her and Erik. 

And Erik is coming out today; yes, absolutely; he’s so good. Now she would listen to him calmly; yes, he was right. The priests are sons of farmhands; they become priests only to have good and easier bread. Hadn’t Falk said it was statistically proven: only farmhands and peasants let their sons become priests. 

And suddenly she remembered word for word what Erik had told her a year ago. 

He had a relative who had to feed seven children and her old mother. The husband was a mason, fell from the ladder and died. It was when Erik was still in gymnasium. 

And now Marit clearly heard Falk’s voice: 

I entered a small, poor room. Did I want to see the dead woman? No, I don’t like seeing dead people; it’s unpleasant. She should go to the priest, tell him her situation, then he would attend the funeral for free. Yes. So she went to the priest. But the priest—what did he say? 

Back then she hadn’t wanted to believe it; now she knew it had been truth. No, Erik didn’t lie. 

Behind the monastery church flowed a narrow strip of water, a small tributary spanned by a bridge. 

Marit stopped on the bridge and looked into the water. What had the priest said? 

Again, she clearly heard Falk’s mocking, cynical voice: Give me three thalers, and I’ll bury the body; otherwise, he can be buried without a priest, that costs much less. 

Marit involuntarily thought of the confessional. A shiver of disgust shook her. 

She walked on thoughtlessly. 

Oh, if he would come now! He usually took walks early in the morning. If she met him now… 

Her heart began to beat violently. 

Yes, now she would listen to him calmly, let him say everything, ask him more questions. 

But she waited in vain; the whole day in vain. Falk didn’t come. She had already walked through the garden a hundred times and peered at the country road, but no person was to be seen; only now and then a dust cloud rose, flew closer, and then she recognized a cart from the neighboring village. 

Tomorrow he will come, she thought, and undressed. She hadn’t lit a light, for she was afraid of the image of the holy Virgin; she didn’t want to see it. 

She stood indecisively before the bed. Pray? 

She asked herself once more: Pray? 

The ridiculous lust for happiness, the shameless lust for happiness, mocked in her ears. 

She got into bed with listening fear. 

Would the all-knowing God punish her on the spot? She lay listening, waiting. 

No, nothing… 

The clock ticked and tore the deep silence. 

She was very tired and already half-asleep. Her brain was paralyzed. Only once more did the question dawn in her: whether he would come tomorrow. 

And if he has left?! No—no. She was completely sure, she knew: now that she was his, completely his, now that she lived with his spirit, now he hadn’t left. 

Strange, how sure she knew that… 

But she also waited for Falk in vain the whole following day, the whole endless, terrible day. 

Could she endure this unbearable longing much longer? Involuntarily, she looked in the mirror. 

Her face looked completely destroyed. The eyes glowed from sleepless nights and were blue-ringed. Feverish spots burned on her cheeks. 

A deep pity for herself seized her. 

How could he torment her so inhumanely; why punish her so terribly? 

She felt like a child unjustly beaten. 

She tried to think, but she couldn’t gather her thoughts, everything whirled confusedly in her head. 

What was happening to her? She clearly heard continually single words, single torn sentences from his speeches. They gradually became like a great creeper that spread over the entire ground of her soul, overgrew everything, and climbed higher and higher with a thousand tendrils, up into her head. 

She was so spun into this rampant net of strong creepers that she felt locked in a cage whose walls grew ever narrower. Everywhere the trembling cage bars, one next to the other, ever more pressing, from four sides. 

God, God, what was happening in her?! 

Falk’s great spirit: piece by piece it passed into her. She thought with his words, with the same tone, the same hoarse half-laugh that was in his speech. 

She resisted, she fought with all her strength; but suddenly a grinning thought overpowered her. 

It was as if he had brutally stripped all the holy, all the beautiful around her; huh, this hideous nakedness! 

Yesterday in church: how was it that she suddenly discovered behind the glory of the divine service the brutal face that so disgustingly reminded her of a farmhand’s face? 

And now, now: what was it, for heaven’s sake? 

She didn’t want to see it, but again and again she had to stare at it. 

Yes, how was it? The whole expression of the holy, supernatural suddenly vanished from the image of the Byzantine Madonna, and Marit stared into the stupid laugh of a childishly painted doll. 

No, how ridiculous the picture was! 

“Christ was the finest, noblest man in world history—yes, man, my Fräulein; don’t be so outraged, but it is so.” 

And now a swarm of arguments, syllogisms, blasphemies hastened through her head. 

No, she couldn’t think of it anymore. 

And now she sat and sat in a dull stupor. The whole world had abandoned her. Him too… 

When she came down to the dining room, it was already evening. 

“Marit, I have to go to Mama at the spa; her condition has worsened. It probably won’t be dangerous, but I’m still worried.” 

Herr Kauer took a slice of bread and carefully spread butter on it. 

Mama? Mama? Yes. She had forgotten everything; everything was indifferent to her. She felt over her a dull, lurking doom, a giant thundercloud that wanted to bury a whole world. 

“Yes, and then the district commissioner has invited us for tomorrow evening.” Marit flinched joyfully. There she would see Falk. He was good friends with the district commissioner. 

“Yes, Papa, yes; I would very much like to go to the district commissioner’s. Yes, Papa, let’s go.” 

But Kauer wanted to travel early in the morning. Marit didn’t stop begging. 

She never went anywhere; she would so like to see lots of people again. 

Kauer loved his daughter; he couldn’t refuse her anything. 

“Well, then I can take the night train. But then you have to go home alone.” 

“That’s not the first time. She’s a grown girl.” 

Kauer ate and thought. 

“Why doesn’t Falk come anymore? I really long for the fellow. Yes, a strange man. The whole town is in 

turmoil over him. But he really does crazy things. Yesterday he meets his mother as she’s driving home a pig she bought at the market; she couldn’t get a porter. What does my Falk do? He takes the pig by the rope, drives it through the whole town, from street to street, his mother behind him—yes, and when people stare at him all dumbfounded, he sticks a monocle in his eye and drives the pig with majesty and dignity…” 

Marit laughed. 

“Ha, ha, ha—Herr Kauer couldn’t stop—”a pig driver with a monocle! Wonderful… And in the evening, well: you know that goes beyond measure: he offered the high school director slaps in the face.” 

“Why?” 

“Yes, I don’t know; but it’s really a fact. But imagine, Marit: to the director! Yes, yes, he’s a strange man. But the strangest thing is that you still have to love him. It’s a shame about the man, hm: they say he’s drinking terribly these days. It would really be a shame if he ruined himself through drinking.” 

Marit listened up. 

“Does he really drink so much now?” “Yes, they say.” 

Marit thought of his words: he only drank when he felt unhappy. And Father sometimes drank too…— 

She felt a strange joy. 

So it wasn’t indifferent to him… Tomorrow, tomorrow she would see him…

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OD by Karl Hans Strobl and translated by Joe E Bandel

Chapter 17

Karl Schuh had exhibited his apparatus in the riding school of Prince Liechtenstein and achieved splendid results before an audience of artists and scholars.

Reichenbach had been pleased: “Keep working like this. The matter must succeed. You’re just not enough of a charlatan to really get it going. You can’t approach the masses with modesty, doubts, or apologies; you must impress the crowd with self-confidence. The multitude doesn’t think, it believes, it wants to admire. You must astonish them with wonders.”

Despite Schuh’s progress and successes depressed and somewhat subdued, and there was good reason for it. The work on his instruments consumed enormous sums; Reichenbach had to follow the first amount with a second, nearly double that, and now Schuh stood again with empty pockets. It wasn’t the debts themselves that overwhelmed him, but primarily the debt of gratitude into which he had become entangled—a painful matter for a man who, behind his benefactor’s back and against his will, had won the love of his daughter.

“It’s just,” says Schuh, quite downcast, “it’s just… that I can’t go on. I’m out of funds. Several thousand gulden in operating capital would be necessary.”

“Asking for money again?” asks the Freiherr, suddenly cooling off.

“This is the most critical moment of the entire venture. It must be pushed through now. I want to take my apparatus to Paris and London. In Vienna, there’s no further progress. A Parisian theater director has invited me to give performances.”

But today, Reichenbach shows no understanding. “You probably want to take a pleasure trip, my dear! And you seem to think I’m a money tree. I can’t dispose of just any sum.”

Schuh sees his work at risk and becomes eloquent: “You’ve supported me so generously until now—surely you won’t abandon me now? I’m willing to transfer ownership of the entire apparatus, with all its accessories, to you. I’d be merely the caretaker of your property and grant you every conceivable oversight. Don’t you trust me?”

“I trust you, certainly! And I believe in your venture. But what security can you offer me? This is something only you can personally carry forward, not someone else. And who guarantees me that one fine day a roof tile won’t fall and kill you, or a drunk cab driver won’t knock you over? Where would my money be then?”

Schuh says nothing more in response. Reichenbach refuses—it’s incomprehensible that he closes his purse just now, but one must come to terms with it. Well, perhaps that’s just as well; it eases the conscience a bit, and after all, one has pride and doesn’t need to beg. Schuh clenches his defiance; now he’ll push forward on his own strength and reach his goal without Reichenbach.

A few days later, Reichenbach asks, “Where is Schuh?”

The Freiherr had commissioned Schuh to make daguerreotype—or as it’s now called, photographic—recordings in the darkroom, but the results weren’t particularly convincing. Now Reichenbach has devised new experimental setups, and besides, new light-sensitive plates have recently come onto the market, promising better outcomes. Reichenbach urgently needs the images to accompany his next papers, which, like the previous ones, he intends to publish in Liebig’s Annalen der Chemie.

Reason enough for an impatient inquiry about Schuh’s whereabouts.

But Hermine replies calmly: “Schuh is on his way to Paris.”

“To Paris? Why, for heaven’s sake?”

“He told you. He accepted the invitation from the Parisian theater director.”

“So, to Paris,” rages Reichenbach, “that’s wonderful, that’s splendid. Utterly delighted! There you have it again—what an unreliable fellow he is.”

“You shouldn’t say that,” Hermine says seriously. “He’s been working on his invention for years and doesn’t want to stop halfway.”

“He has no foundation, no moral grounding; he’s an intrusive rogue.”

“Didn’t you yourself invite him to your house in vain for long enough?”

“Now I’ll throw him out if he comes back.”

Reichenbach is beside himself, as always when an obstacle blocks his path. But it’s no use. Schuh is indeed on his way to Paris. He undertook the journey with no more money than one would take for a pleasure trip, and he’s not traveling alone but with a forty-two-hundred-pound apparatus and two assistants to operate it. Progress is slow; he must earn travel money along the way, giving performances in all the small villages on his route, often with no result but embarrassment and frustration.

In Salzburg, he receives a letter from the Freiherr. Gentle reproaches for fleeing at such a tense moment, and a request: if he reaches Stuttgart, he could do something for the Freiherr. Once, they valued him in his homeland; the Prime Minister, Freiherr von Mauclair, had secured him orders and nobility. Now he’s been slandered among his old friends and the king. And the Württemberg envoy in Vienna, Baron Linden, is outright his enemy, so Schuh must put in a word for the mistreated man. Not a word about another matter—Schuh learns of that only through Hermine’s letter, received in Munich. Frau Hofrätin Reißnagel has been murdered; two men have been arrested on suspicion, and the father is in a mood worse than can be imagined.

Unease overtakes Schuh; he can well imagine how Hermine fares when the father is in a bad mood. She doesn’t complain—she’s too brave to complain—but that’s unnecessary. Schuh already knows how things must be for her now. What can he do? Schuh must continue his journey, however unfavorably it begins; Paris, Paris will turn things around—perhaps he can even go to London and then return to count the money on Reichenbach’s table.

For now, though, it doesn’t look promising. It’s a laborious struggle; the Munich crowd lingers over beer, and the king has a taste for the arts but nothing for the natural sciences. Schuh bypasses Stuttgart, turns toward Nuremberg, the old imperial city Nuremberg, with its proud, wealthy citizenry, should give him a boost.

But the proud, wealthy citizenry fails to materialize, and Schuh performs for three nights to empty halls. Then another letter from Hermine arrives. Things with the father have become intolerable; the Viennese resent him for the Hofrätin’s death, though many also publicly mock the Od. But the more people withdraw from the father, the more stubbornly he clings to his discovery—it’s a kind of obsession that has seized him. Hermine doesn’t complain this time either, but this letter is a cry for help—Schuh has no doubt about that.

Between the lines, it reads: Come back and free me; I can’t bear it anymore!

Where is Paris? Paris vanishes on the horizon; it simply sinks. What use is Paris to Schuh? Over there, a heart that loves him and cries for him suffers. Schuh’s invention is a lost cause. Let it plunge into the abyss; let someone else find it and piece the wreckage together!

At the factory where Reinhold is employed, they need a capable man like Schuh. Reinhold knocked on his door months ago—a sharp mind is welcome there. In God’s name! Now Schuh knows what he must do.


Reichenbach had just returned from a trip to Ternitz, where he had inspected his ironworks again. Yes, they now produced nothing but railway tracks—nothing else—the entire operation had been converted. There wasn’t much demand yet; the large orders hadn’t come in, but they had to be prepared, and they were. The railway tracks piled up in warehouses and yards into mountains.

The Freiherr had been home less than half an hour when Semmelweis arrived. “Congratulations,” said Reichenbach, extending both hands to Semmelweis, “I just read in the paper about your appointment as a private lecturer.”

Semmelweis raised his eyebrows, and his sturdy frame shook with an ominous laugh. The laughter stopped abruptly, and Semmelweis said gruffly, “I have you to thank for it!”

“No need for that!” Reichenbach waved off. “The university can consider itself fortunate.”

Semmelweis truly had no reason to thank the Freiherr; the Freiherr’s influence didn’t extend that far, as Semmelweis believed. His suggestions had been received with polite words at the relevant quarters; it was extraordinarily kind of the Herr Baron to intervene, and attention had also been drawn to Doctor Semmelweis’s merits from other sides—they would see what could be done, certainly! After years, it had finally come to pass that Semmelweis was appointed a private lecturer, and Reichenbach himself was surprised. It likely didn’t stem from his advocacy, but Semmelweis thanked him, and the Freiherr let it rest there. Besides, Ottane was a nurse with Semmelweis—she had been shameless enough to take up a profession like a common woman from the lower classes. The luster of his name was tarnished by this degenerate child, and it was quite fitting to restore it with a success, even if the Freiherr could hardly claim much credit for it.

“Since it was you,” the doctor continued, “who advocated for me, I must also bid you farewell!”

“Farewell? Are you leaving?”

“I’m leaving service.”

Reichenbach looked at the doctor attentively. What was wrong with Semmelweis? In that well-fed body raged the fanaticism of a gaunt ascetic; at first glance, he seemed the embodiment of comfort with his fat deposits, but beneath that burned a torch of passion. “I don’t understand,” said Reichenbach slowly. “You’re leaving service? Now, when after years of struggle for recognition, you’ve finally become a private lecturer?”

“Yes, you advocated for me. And Skoda, Hebra, and even Klein’s son-in-law Karl took my side, along with a few others. But do you know what Klein dares to do? He comes to the clinic, has me report my findings from examining the patients, and then has a midwife verify my examinations.”

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Chapter 9: Gnostic Christianity – Jesus, the Heart’s Wisdom, and the Soul’s Victory

Historical Overview: Jesus, Gnosticism, and the Clash of Ideologies

The question of whether Jesus was a Gnostic is complex, rooted in the cultural and spiritual crucible of 1st-century Judea. Emerging from a Jewish tradition, Jesus is traditionally linked to the Essenes, a mystical sect (circa 2nd century BCE–1st century CE) known for asceticism and esoteric practices, as described in the Dead Sea Scrolls (discovered 1947, dated 200 BCE–70 CE). Mainstream Judaism of the period, often described as functionally atheistic, prioritized logic, reason, and communal law over mystical afterlife beliefs, viewing Sheol as a shadowy end rather than a vibrant spiritual realm (e.g., Ecclesiastes 9:10). In contrast, Essene teachings emphasized spiritual purity and divine connection, aligning with organic gnostic roots that celebrated life and soul continuity.

Gnostic Christianity, formalized in texts like the Gospel of Mary (circa 2nd century CE) and Gospel of Thomas (circa 120–180 CE), emerged post-Jesus but drew from earlier traditions—Egyptian, Platonic, and possibly Minoan—emphasizing the soul’s immortality and gender balance. The Gospel of Mary portrays Mary Magdalene as a favored disciple with equal or exalted status, suggesting Jesus’ circle embraced male-female equality, akin to organic gnosticism’s Tantric duality (Ch. 5). However, tensions arose, as seen in Peter’s resistance to female roles in the same text, reflecting patriarchal influences that later dominated orthodox Christianity (Council of Nicaea, 325 CE).

Jesus’ teachings, centered on the heart’s wisdom and life’s celebration (“I came that they may have life, and have it abundantly,” John 10:10), contrasted with Jewish rational atheism’s focus on earthly law and collective good. His emphasis on the soul’s persistence post-death—evident in resurrection narratives (e.g., Mark 16)—aligned with organic gnostic and social enforcer (zealot) beliefs in spiritual continuity but clashed with materialist denial of afterlife. Paul’s conversion (circa 33–36 CE) and subsequent teachings to Gentiles (e.g., Galatians 3:28, “neither male nor female”) introduced Gnostic elements, emphasizing personal divine connection over collective dogma, further splitting Christianity from Judaism. This split empowered organic gnostics but also allowed social enforcers to exploit the “body of Christ” as a worldly power, enslaving weaker egos of Gaia’s native inhabitants.

Mystery School Teachings: Heart’s Wisdom, Soul Immortality, and Patriarchal Tensions

Gnostic teachings, influenced by Jesus’ message, celebrated the watcher self (observer self, Ch. 2) as a soul enduring beyond physical death, rooted in literacy’s cognitive leap (circa 3200 BCE). The Gospel of Thomas (Saying 3) states, “When you know yourselves, then you will be known,” emphasizing heart-centered self-discovery over intellectual dogma, aligning with organic gnosticism’s life-affirming duality (Ch. 7). Mary Magdalene’s role in the Gospel of Mary reflects Tantric balance, where male and female energies merge for soul growth, echoing Egyptian Isis-Osiris unions (Ch. 5).

Rational atheists (mainstream Jews) rejected non-physical realms, prioritizing collective law, as seen in Sadducee teachings denying resurrection (Mark 12:18–27). Social enforcers (zealots), with their mystical bent, embraced soul immortality but risked equating their visions with Jesus’, leading to fanaticism that fueled early Christian power structures (e.g., apostolic authority). This tension—between heart-centered gnosis and patriarchal control—saw organic gnostics’ message of individual soul empowerment co-opted by the church’s collective “body of Christ,” enslaving native inhabitants’ developing egos (Ch. 1).

Paul’s Gnostic-leaning teachings, emphasizing personal divine connection (e.g., Romans 8:14–16, “sons of God” led by spirit), bridged organic gnostics and zealots but clashed with rational atheism, amplifying the split by the 2nd century CE. The heart’s wisdom, simplified by Jesus, aimed to empower the watcher self for all, but patriarchal distortions marginalized this, favoring death-centric salvation.

OAK Ties and Practical Rituals: Restoring Heart-Centered Gnosis

In the OAK Matrix, Jesus’ heart wisdom resonates with the true Ego’s resonance (Intro, Individual), integrating Shadow (primal life urges, Radon, Ch. 26, Magus) and Holy Guardian Angel (cosmic harmony, Krypton, Ch. 24) in Oganesson’s womb (Ch. 20). The soul’s immortality aligns with resonant circuits (Ch. 13), requiring physical incarnation for renewal, countering social enforcers’ death worship and rational atheists’ materialism (Ch. 7). This ties to Adeptus Exemptus compassion (Ch. 7, Magus), serving life’s sacredness, and Ipsissimus unity (Ch. 10), merging physical and astral in heart-centered gnosis. Mary’s exalted role echoes Tantrika manifestation (Ch. 5), mixing energies for soul creation.

Practical rituals revive this:

  • Heart Wisdom Meditation (Daily, 15 minutes): Visualize your watcher self in heart chakra, observing a life-affirming dream. Journal refused Shadow (e.g., fear of death from zealot influence) and aspired HGA (e.g., love’s harmony). Merge in Oganesson’s womb, affirming: “My soul lives through heart’s wisdom.” Tie to Gospel of Mary: Inhale equality, exhale patriarchal spooks.
  • Gaia Soul Ritual (Weekly): By an oak, touch roots, invoking Gaia’s life force. Offer water, symbolizing soul renewal via incarnation. Visualize watcher self as photon-plasma (Ch. 19, Magus), pulsing through body-aura circuit. Affirm: “I find my soul in Gaia’s heart, not collective chains.” Counter rational atheist collectivism.
  • Partner Gnostic Exchange: With a partner, discuss heart-centered insights. Men: Share expansive soul visions; women: Grounding acts of love. Build non-physical energy via breath or eye contact, visualizing Tantric union (Ch. 5) for soul empowerment. Solo: Internalize, balancing zealot mysticism and atheist logic in Gaia’s embrace.

These empower organic gnostics to reclaim heart-centered gnosis, restoring Jesus’ vision. Next, explore Cathar dualism, continuing resistance against patriarchal enslavement.

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Chapter 7: Gnostic Christianity – The Soul’s Sacred Dance with Physical Life

Historical Overview: The Gnostic Reclamation Amid Patriarchal Tensions

The emergence of Gnostic Christianity in the 1st–4th centuries CE marked a pivotal attempt to reclaim the organic gnostic legacy of life-affirming mysticism in a world increasingly dominated by patriarchal ideologies. Gnostic texts, such as the Gospel of Mary (circa 2nd century CE) and Pistis Sophia (circa 3rd century CE), postdate canonical Christianity but draw from earlier traditions—Egyptian, Platonic, and possibly Minoan—emphasizing the soul’s sacred connection to physical life through the divine feminine, Sophia. This period, following the destruction of Alexandria’s library (47 BCE) and the consolidation of patriarchal monotheisms (Zoroastrianism, Judaism, early Christianity), saw literacy’s cognitive leap solidify the watcher self, fostering soul immortality concepts but often at the expense of physical life’s sanctity.

Gnosticism arose as a counterpoint to orthodox Christianity’s focus on afterlife salvation, which aligned with social enforcers’ (traditionalists) glorification of death and merging with Source. Texts like the Gospel of Philip highlight the alchemical marriage of Christ and Sophia, symbolizing integration of physical (life) and spiritual (soul) realms through love and equality, echoing earlier goddess traditions. Meanwhile, rational atheists (materialists, akin to early Semitic intellectuals) rejected spiritual realms, emphasizing logic and collective good, as seen in Hellenistic philosophies like Stoicism (circa 300 BCE–200 CE). Organic gnostics, with their genetic-spiritual link to Gaia, integrated Shadow (primal life urges) and Holy Guardian Angel (aspired cosmic harmony), making them targets for enslavement by both groups, as evidenced in Roman persecution of Gnostic sects (e.g., Valentinians).

The Nag Hammadi library (discovered 1945, dated 4th century CE) preserved Gnostic teachings, revealing their focus on physical life as sacred for soul renewal, countering social enforcers’ asceticism and rational atheists’ materialism. However, by 325 CE, the Council of Nicaea solidified orthodox Christianity’s patriarchal framework, marginalizing Gnostic voices and reinforcing death-centric spirituality.

Mystery School Teachings: Soul, Physicality, and Gaia’s Sacredness

Gnostic Christianity reframed the soul as a watcher self, birthed by literacy’s cognitive revolution (circa 3200 BCE), requiring physical incarnation for growth, not dissolution into Source. The Gospel of Thomas (circa 2nd century CE) emphasizes living wisdom: “Whoever finds themselves is superior to the world,” tying soul development to earthly experience, not escape. Sophia’s role as divine feminine mirrored Gaia’s life-giving power, with physical bodies as resonant circuits (Ch. 13, Magus) sustaining astral awareness via bio-electric loops.

Organic gnostics, as Gaia’s native inhabitants, integrated Shadow (primal drives, Radon’s etheric urges, Ch. 26, Magus) and Holy Guardian Angel (cosmic balance, Krypton’s harmony, Ch. 24), enabling manifestation through Tantric exchanges (Ch. 5). Rational atheists, lacking spiritual connection, prioritized collective logic, akin to Stoic apathy for societal good. Social enforcers, fixated on astral ghosts (repetitive destinies, Ch. 17, Magus), glorified death, denying physicality as sinful, as in Manichaean dualism (3rd century CE) influenced by Zoroastrianism. Their attempts to enslave organic gnostics—seen in early Christian suppression of Gnostic sects—aimed to exploit their manifestation power, as Gnostics alone could “bring heaven to earth” through balanced duality.

The Gnostic vision of physical life as sacred countered both groups’ distortions, advocating soul renewal through incarnation, not escape, aligning with ancient Egyptian ka/ba reunion for akh immortality (Ch. 4).

OAK Ties and Practical Rituals: Reclaiming the Sacred Physical for Soul Growth

In the OAK Matrix, the soul’s reliance on physicality resonates with resonant circuits (Ch. 13), where body (capacitance) and aura (inductance) sustain awareness via chaos-driven leaps (Ch. 11). Organic gnostics’ integration of Shadow and HGA mirrors Oganesson’s womb containing all fragments for wholeness (Ch. 20), countering social enforcers’ death worship and rational atheists’ materialism. This ties to Ipsissimus unity (Ch. 10, Magus), where physical and astral merge in divine harmony, and Adeptus Exemptus compassion (Ch. 7), serving life’s sacredness.

Practical rituals revive this:

  • Sacred Life Meditation (Daily, 15 minutes): Visualize your watcher self observing a dream, rooted in Gaia’s physicality. Journal refused Shadow (e.g., physical joy denied by asceticism) and aspired HGA (e.g., life-affirming balance). Merge in Oganesson’s womb, affirming: “My soul grows through Gaia’s embrace.” Tie to Gnostic Sophia: Inhale physical vitality, exhale astral renewal.
  • Gaia Renewal Ritual (Weekly): By an oak, touch its roots, invoking Gaia’s sacredness. Offer water, symbolizing incarnation’s renewal. Visualize soul as photon-plasma (Ch. 19, Magus), pulsing through body-aura circuit. Affirm: “I bring heaven to earth, not escape.” Counter social enforcers’ death focus.
  • Partner Life Affirmation: With a partner, discuss physical life’s value. Men: Share expansive soul visions; women: Grounding acts of love. Build non-physical energy via breath or touch, visualizing Tantric union (Ch. 5) for life affirmation. Solo: Internalize, balancing rational logic and traditionalist astral focus in Gaia’s heart.

These empower organic gnostics to reclaim physical life’s sanctity, restoring Gaia’s vision. Next, explore Bogomil dualism, bridging Gnosticism to medieval resistance against patriarchal control.

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OD by Karl Hans Strobl and translated by Joe E Bandel

Chapter 14

Reichenbach wrote to Schuh: “Now it’s enough; you must come. You must convince yourself of the significance of my discoveries. It would be a betrayal of science if you didn’t come. Since you don’t want to meet Hermine, come today—Hermine is busy at the Schönbrunn Palm House and will be absent all day. I’m sending Severin with the carriage.”

The carriage stood at the door. Schuh’s longing allied with Reichenbach’s wish—oh, just to be in the rooms Hermine inhabited once more, to follow the traces of her quiet, eccentric, shy life, and to speak with Ottane, to hear about Hermine.

Reichenbach received Schuh with open arms like the prodigal son. “And no more foolishness!” he said. “Let’s leave the womanizing aside. Whenever science stumbles, it’s always womanizing that trips it up.”

He paused, reconsidered, and cleared his throat awkwardly. It was good that Schuh didn’t know how little right he had to preach such things.

First, Schuh had to report. Yes, he had made great progress with his light images; now he could make two images transition into each other—he first showed one, then veiled it with a mist from which the other emerged. He had achieved far more than his predecessors, but it still wasn’t the right or final result; it depended on the optics of his device, and Schuh was in negotiations with Voigtländer for new, especially sharp, light-strong, and achromatic lenses. But there he was stuck. Such lenses cost a sum Schuh couldn’t currently raise. Yes, to realize all his plans required far greater means than he had at his disposal. In the autumn, he wanted to re-emerge with his work and then leave Vienna, perhaps to bring back some money.

Reichenbach listened thoughtfully. “How much do you need?”

“Pardon?”

“It would be a pity,” said the Freiherr, “if you couldn’t perfect your device. Money shouldn’t be an obstacle. Your cause is good; I know it, I believe in it. So, how much do you need?”

Schuh still isn’t sure if he heard correctly. It seems Reichenbach has offered him money. For now, he just stares at the Freiherr, unable to fit this novelty into his mind.

“I’ve considered it,” the Freiherr continues, “I consider it my duty to enable you to continue your work. Moreover, I am indebted to you in many ways. You’ve assisted me with my galvanoplastic and optical experiments, and besides, it’s just a favor in return.”

“I will, of course, involve you in the profits,” Schuh believes he should suggest, “if you could give me… say, three thousand gulden…”

Reichenbach dismisses this magnanimously. “Dear friend, no talk of profit-sharing! Do I want to do business with you? If you insist, you can repay me with five percent interest—I think that’s fair. And now, let’s go to dinner.”

There are only three at the table: the Freiherr, Schuh, and Reinhold, who grumpily and sullenly forces down his food. Ottane is absent, and Schuh misses her greatly. Is Reinhold supposed to tell him about Hermine now? Isn’t that mainly why he came—to get news about Hermine? But he doesn’t dare inquire about her whereabouts; he has the impression that Reichenbach, who offers no explanation for Ottane’s absence, might be uncomfortably affected by such questions. And Reichenbach himself now appears to Schuh in a different light. He is a forceful man, certainly, with his quirks—fine, he opposes an unsuitable match for his daughter and has God-knows-what ambitious plans for her, but there’s nothing to be done about that; he’s a real man, that much must be granted. This offer to Schuh is generous, showing trust and truly elevated sentiment.

After dinner, as Reichenbach and Schuh sit on the terrace in front of the garden hall with coffee, Schuh sees the Freiherr’s yellow carriage with Severin on the box beside the coachman arrive. Three ladies step out.

“My three sensitives are here,” said Reichenbach, “yes, dear friend, now you must also let yourself be shown how far I’ve come. You must give your opinion.”

Frau Hofrat Reißnagel almost didn’t recognize Schuh; she looked very ill, her eyes darting restlessly, her pale lips trembling as if shaken by inner storms. Schuh learned that the tall, lanky blonde was the wife of Police Commissioner Kowats and the short, freckled one was the schoolteacher’s wife, Pfeinreich, from Gutenbrunn.

“Let’s go to the darkroom right away,” Reichenbach suggests, “otherwise it’ll get too late.”

Schuh assumes they will now climb to Reichenbach’s study on the second floor, but no—Reichenbach leads them a few steps cellarward, then down a long, gloomy corridor to the opposite wing of the castle. A door opens silently; the Freiherr pulls back a thick loden curtain, opens a second door, parts another curtain, and pushes Schuh through a third door into complete darkness.

“Hold on to me,” Reichenbach instructs Schuh, “and follow me; the ladies are familiar here and will hold onto you. We’re only in the anteroom of the darkroom; it’s not dark enough yet.”

Schuh finds the darkness quite sufficient, but he reaches behind him, grabs a woman’s hand adorned with rings—likely the Hofrätin—and is pulled along with the entire chain pulled forward. Two doors squeak on their hinges; the heavy folds of two curtains slap him in the face.

“We’re here,” announces Reichenbach, and his voice echoes louder, as in a large room. “This is the darkroom. We have a sofa here and a table in front of it. Take a seat, Schuh; the ladies know the routine. But stay seated; you might bump into various objects standing around. What I want to show you today are light phenomena—it’s the Od light. But first, the effects of daylight must be completely erased from your eyes so you can perceive the infinitely weaker influences of the Od light. You’ll need four hours of patience.”

“Four hours!” says Schuh meekly, without implying he’s being a bit rude to the ladies.

Reichenbach immediately notices: “Aren’t you delighted to be condemned to four hours of darkness with three such charming companions? Many young people would love nothing more. Yes, I was once in a cave where the great light wonders only dawned on me after the external light had faded. See you in four hours!”

Schuh hears the door close and is alone with his three fellow captives.

“See you,” he jokes, “that’s a bit exaggerated in this darkness.” There’s nothing else to do; Schuh feels obliged to entertain the ladies.

“The soul gathers itself in such darkness,” says the police commissioner’s wife, “it reflects on its own self.” No one told Schuh that Frau Kowats is a secret poetess, but he knows it now. He thinks it might be fitting to discuss literature and brings up Bauernfeld and the theater.

After a while, he hears a suppressed yawn from his other side. “It’s really a terrible waste of time,” someone says, and it can only be Schuh’s other sofa neighbor, the schoolteacher’s wife, Pfeinreich, “if only one could darn stockings.”

Oh, Schuh can also talk about household matters—the servants, aren’t there any decent ones anymore? He enjoys switching the conversation topics and thought circles abruptly, a jack-of-all-trades in that too, soaring high with beautiful souls one moment, then grounding himself with opinions on new stoves, petroleum lamps, and the favorite dishes of the Viennese.

The Hofrätin remains silent. She sits beyond the teacher’s wife in a sofa corner and says nothing.

But then the conversation falters, and Schuh’s mental energy wanes. Four hours are long—hard to believe how long four hours can be. Schuh stands up, navigates around the table, and gropes through the room: “I’ll take a look around,” he says with a final attempt at humor.

Even in the pitch-blackest night, one can see their hand before their eyes; some glimmer of light falls even in the darkest dungeon, but here every darknesses of the world and underworld combined. Schuh feels along a wall shelf; various objects lie around—something that feels like a violin but is strung with only one string. His fingertips have become eyes; they find test tubes, plants in a corner, then his hand dips into water where something moves.

That’s the aquarium with the goldfish, he’s told. A small object slips between his fingers—a short tube with a mouthpiece, perhaps an ark pipe. Schuh puts it to his mouth and blows hard; an ear-piercing, shrill howl erupts.

“That’s the siren,” says the poetess.

“Did you see it?” asks the teacher’s wife.

“Yes, do you see something?” Schuh asks, baffled.

“Not clearly enough yet,” assures the poetess, “we still have too much external light in our eyes. But it’s like a blue flame emerging from the siren… from the moving air.”

Schuh shakes his head, though no one can see him; he must at least shake it for himself.

“My fingers are starting to glow,” says the poetess.

“Mine too,” joins the teacher’s wife.

Then the Hofrätin finally speaks. She says: “You had a birthday yesterday. You took a glass of wine in hand, and it broke on its own. It’s a bad omen.”

Who is the woman suddenly speaking about? Who took a wine glass in hand?

“No, no, don’t say such things,” the teacher’s wife exclaims. “You shouldn’t always dwell on such thoughts; you’re young and in the midst of life.” And only now does Schuh realize the Hofrätin seems to have the odd habit of speaking of herself in the third person.

Schuh has a sudden idea. He’s had enough; he sees no reason to sit in the dark with these three eccentric women for hours. He feels along the wall until his fingers find the doorframe. He gropes the entire door in vain; they are locked in the darkroom—the door has no handle on the inside.


After four hours, which stretch into four days for Schuh, Reichenbach returns. He arrives just in time to save Schuh from a fit of rage. Schuh had been considering wringing the necks of the three geese, but now, with Reichenbach’s arrival, he regains his cheerful composure.

“How are you?” asks Reichenbach.

“Honestly, terribly hungry… I don’t know if that’s an odic phenomenon too?”

Reichenbach offers no reply to this jest; he rummages in the dark and says mildly, like a disciple of Buddha: “I’d like to preface this for you, dear friend, that it’s the nobler, inner organs and the nervous system of humans that generate Od, whose manifold effects include the emission of light. But all other living beings, yes, even the lifeless things—metals, stones, wood, water—become luminous under certain conditions.” He continues rummaging and asks, “Can you see me, ladies?”

“Yes, very well,” replies the police commissioner’s wife.

“What do you see?”

“Head and chest are surrounded by a halo.”

“I also see arms and legs,” adds the teacher’s wife, “though less distinctly.”

“What color?”

“Yellowish, as always, perhaps more yellow than usual.”

“You must know, Schuh,” says Reichenbach, “that the Od light of men differs from that of women. Women glow more pea-green.”

Schuh grins in the dark; he can do so without offending Reichenbach—it’s dark enough for that. The women have it easy, making claims that can’t be verified. The agreement between them and the Freiherr is secured by many prior experiments.

“Do you also see Herr Schuh? Can you tell me what he’s doing?”

“I believe,” chirps the poetess, “I believe Herr Schuh is laughing. His Od glow trembles.”

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Homo Sapiens by Stanislaw Przybyszewski and translated by Joe E Bandel

VI.

How had this idea suddenly come to him? 

A woman must be at the center of the painting, alluring, seductive—and from all sides, yes, from above, from below, a thousand hands reach for her. A thousand hands scream, howl, scream for her! Lean, nervous artists’ hands; thick, fleshy stockbrokers’ hands with big rings, a thousand other hands—an orgy of yearning, lustful hands… And she with alluring, mysterious gazes… 

Mikita was feverish. 

Yes, he had to paint it immediately. Faster, faster, or it would slip away, and then come the wondrous thoughts… 

Falk is no scoundrel! Do you understand, Mikita? Falk is no scoundrel! He shouted it clearly to himself. 

But suddenly, he saw them both gazing at each other in wonder and admiration; he saw their eyes burrowing into one another and then smiling shyly. 

And tonight at Iltis’s: there will surely be dancing. He hadn’t thought of that before. 

Dance… Dance. Isa loves to dance. Isa is a born dancer. It’s her only passion. 

He saw her once, dancing. Everything in him broke. That wild, bacchanalian surge… 

That’s what should be painted—that! Dear Mr. Naturalist. That, how the soul opens and the damned foreign thing crawls out. This monstrous thing—Othello and something like it… 

Disgusting nature! Why could it never be obvious to him that she loved him, had to love him; yes—him—him! He was worth something, if only as an artist. 

Damned conditions! There’s Liebermann painting three stupid sheep in a potato field, or potatoes in a field, or a field with women gathering potatoes, and he gets money and the gold medal. 

And I’ve painted all of humanity and a bit beyond: the inhuman—and got nothing for it. 

Nothing?! Foolish Mikita! Haven’t you seen how the sweet rabble in Hamburg and Paris and, of course, Berlin rolled with laughter? Well! That’s supposed to be nothing? 

And the caricature in *Fliegende Blätter*—didn’t I inspire that? 

I should pay taxes?! Good God, no bread to eat, and pay taxes! Fine state of affairs! They want to seize my things for overdue obligations I supposedly owe the state? What is the state? Who is the state? What do I have to do with it? 

“Are those your paintings?” 

“Of course they’re mine! They’re worth forty thousand marks. Why are you laughing?” 

“Why shouldn’t I laugh? Who’ll buy those things? You won’t get a penny for them.” 

“Sadly, there’s nothing to seize from you.” 

Well then, dear Isa, am I not the great artist? He began to paint and grinned. 

But it gnawed at him, gnawed. 

Strange! What’s so special about Falk? I didn’t fall off the table like little Eyolf. My spine is intact. My brain has ideas too… 

“Have you written the essay, Mikita?” 

“Of course I wrote it, Professor.” “Did no one help you?” 

“Who would help me?” 

“But I clearly see foreign influence, exerting itself in active aggression on your essay.” 

“Well said, Professor, but I wrote the essay myself.” 

“Mikita, don’t be stubborn, admit that Falk sewed silk patches onto your felt slippers. Where is Falk?” 

But Falk was never at school on such occasions. He reported sick and wrote poems at home. 

Suddenly, Mikita grew furious. 

It’s shameful to think of Falk like that. 

Paint me, Mr. Liebermann, this second shameful soul, how it hurls a piece of filth into one’s brain! Paint that for me, and I’ll give you all my paintings, delivered free to your door! 

And Isa is dancing now—with Falk. He knows how. He felt hate. 

Falk, dear Falk, where’s the woman who can resist you? Isa dances, Isa is a dancer. 

“Have you ever believed in anything? Do you know what faith is?” Of course, she didn’t know. 

“Do you know who you are, Isa?” No, she knew nothing. 

“You’re a stranger to yourself, Isa?” She nodded. 

And he, with a faith of a thousand years in his bones! Yes, yes, hence his ridiculous desire to fully possess a woman, the faith in a love that endures centuries. 

He pulled himself together. 

No! He won’t go to Iltis’s: no! Now he’ll see if he can’t control himself… Yes: go there and stand and watch her lying in his arms, so close… 

Mikita tore open his work smock. He felt shamefully hot. To stand there and watch! Othello, with a dagger in his cloak. 

And Iltis winks and says to the Infant: “Isa’s dance is getting to him.” 

A painful restlessness tore at his brain. No, not again! He had to master this. Did he have reason to doubt Isa? 

No! No! 

So, what did he want? 

His restlessness grew. The pain was unbearable. 

Yes, he’ll go. He must show Isa that he’s above it now, that he’s given up doubting. Yes, be merry and dance! 

You can’t do that, dear Mikita! You hop like a poodle in a fairground booth. And you’re small too, smaller than Isa. 

Splendid pair! Splendid pair, those two! 

Mikita had to sit down. It felt as if all his tendons had been cut with a scythe. 

Damn, that hurts! 

“Mikita, come here for a moment.” “What do you want, Professor?” 

“Look, Mikita, it’s really outrageous of you to write such foolish nonsense as that apology. And if you’d at least written it alone, but Falk did it.” 

How was it that he didn’t slap the old man? Suddenly, he stood up. 

Have I gone mad? What do I want from Falk, what do I want from Isa? 

He grew frightened. This was already pathological. It wasn’t the first time. 

When he went from Isa to Brittany to do studies… yes, studies, how to start getting sentimental idiocies. 

Funny Mikita. 

Suddenly, he’d rushed onto the train, in a fit of madness, and raced to Paris, arriving at Isa’s half-crazed. 

“You’re here already?” She found him terribly funny. 

That he didn’t bury himself in the ground from shame! Look, Mikita—he began speaking aloud to himself—you’re an ass, a thorough ass. Love must be taken! Not doubted, not fingered and circled endlessly like a cat around hot porridge, no! Take it, seize it, proud, obvious… Yes, then it works! Conquer! Not as a gift, not as alms! No, dear Mikita, begging won’t do! 

Well, they’re dancing now… 

He began to sing, the only street tune he’d retained: 

*Venant des noces belles, Au jardin des amours 

Que les beaux jours sont courts!* 

Splendid! And the drawing for it by Steinlen in *Gil Blas*. A funny clown, so brusquely dismissed by the girl. Splendid! Splendid! 

*Venant des noces belles, J’étais bien fatigué. 

Je vis deux colombelles, Une pastoure, ô gué!* 

And there was no doubt! No, dear Mikita, how nice it would be if you didn’t have to doubt. Right, little Mikita? 

Yesterday in the cab… 

He stood up and paced hurriedly. Usually, she’d ask me: What’s wrong, Mikita? 

Usually, she’d stroke my hand. 

Usually, she’d silently lean her head on my shoulder. Yesterday, nothing! Not a word! 

“Good night, Mikita!” 

“Good-bye, Fräulein Isa, good-bye!” 

Now he bellowed into his studio with a strong and, of course, false intonation: 

*Venant des noces belles, Au jardin des amours…*

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